金剛經纂要刊定記 7.206

7.206

上來五重徵釋皆顯法空，蓋因喻生迷，遂展轉訓曉，極茲後位喻盡法彰，疑氷自釋然。諸經中，或說乾城水月、杌鬼繩蛇、翳目空華、龜毛兔角等，皆隨機隨說引令得出，必不依次有是五重也。秦經夢幻等者，以夢等四事皆無體性，若觀有為諸法如其夢等，則空理易明。露電二事暫有即無，若觀諸法如其露電，則無常自顯。

The above fivefold objections and explanations all illuminate the emptiness of phenomena. Because delusion arose on account of the analogies, instruction was provided stage by stage, until in this final position the analogies are exhausted and the Dharma is manifested, and the ice of doubt naturally melts away. In the various sūtras, city of gandharvas, moon in water, ghost in a stump, snake in a rope, floaters in defective vision, sky flowers, tortoise hairs, and hare's horns are spoken of, all expounded in accordance with capacities to guide them out; there is not necessarily this strict sequence of five tiers. Regarding the Qin translation's "dream, illusion," and so forth: because the four things such as dreams are all without inherent nature, if one contemplates saṃskṛta phenomena as like dreams and so forth, the principle of emptiness is easily understood. The two things, dew and lightning, exist momentarily and then vanish; if one contemplates all phenomena as like dew and lightning, impermanence naturally reveals itself.